He that will not own Christ and follow him in this and be faithful he may learn to talk of Christ yet he shall never know more until he come down to this dore of entrance Christ saith I am the light and to them that receive him to them he gives power to become the Sons of God the light rejected no power received and this I am a witness for the Lord in I am bold in the Lord to say your heart shall fail and your eyes grow dim that looks for another way or another Gospel than the power of God that redeems out of sin And this I say and do testifie to all small and great He that receives the light and is obedient to it receives the gift of God and shall receive the power for Christ is not unfaithful The name of Christ in the outward sound is pleasant in as much as thereby men look to have their sins taken away But consider seriously if the Gospel be not clear and without danger to be received as it is in it self the Apostle saith It is the power of God to salvation to every one that beleeves And let him be accursed that preacheth another Gospel What then will become of all those which have preached a Gospel without power I further say If the first wisdome could have attained then mightest thou have had whereof to boast but it is written and I also set to my seal that man by wisdome knows not God and it is the work of Christ to destroy the wisdome-of that nature and to bring in a wisdome of another nature viz pure and peaceable In relation to what is expressed by this Friend I might alleage that there hath been consideration had already of whatsoever is material in these passages of his Letter yet considering his condition as not being enclined to reading much and doubting whether what hath been said in the foregoing part may be gathered up in the application without prejudice or offence I am free to re-assume some things formerly insisted on for the sake of my so much longed for and beloved Friend who probably may read no more than what concerns himself though I undergoe from others the censure of Tautologie and Repetition I find it to be by him affirmed 1. That the way for lost man to return to Communion with the pure and holy God is by Christ who is the WAY To which I also assent the Scripture testifying the same Joh. 14.6 I am the way no man cometh to the Father but by me 2. That Christ is the Gift of God Herein I also assent the scripture bearing testimony thereto Joh. 4.10 with this further consideration that though the Lord Jesus Christ be The Gift of God eminently so no gift like him none so eminent as he yet he is not the alone or only gift of God there being other gifts of God beside him though none to be compared with him faith is a gift of God Phil. 1.29 Repentance is a gift of God Act. 5.31 so is salvation also Ephes 2.8 Though all these veil and lay down their Crowns at the feet of Christ as being eminently the chief yet are they gifts of God distinct from Christ and the Apostle James Chap. 1.17 puts the matter to an issue where he saith Every good and every perfect gift comes down from the father of lights c. so that though Christ by way of eminency be the Fathers gift yet not the alone or only gift of God Though the Father hath but one only begotten Son Joh. 1.14 18. yet hath he many Sonns more besides him though he be the first born among many brethren Rom. 8.29 so is he also in relation to the manifold gifts of God the first born of them all and by way of eminency called THE GIFT yet of him it 's said he received gifts for men Psal 68.18 3. That Christ is the door To this the scripture likewise gives testimony Joh. 10.17 I am the doore of the sheep and that no man can enter otherwayes than by Christ the door I assent for as much as there is no other name under heaven given among men whereby we must be saved Act. 4.12 4. He also saith he is the Light can any one come to God but he must receive the light It is indeed said by Christ himself Joh. 8.12 I am the light of the world And that none can come to the Father but by him hath been said already other foundation can no man lay than that is laid which is Jesus Christ 1 Cor. 3.11 5. Also there are measures of this light the first degree or measure of light is that which discovers sin and iniquity Reply Christ Jesus the Way the Gift the Door the Light is but one entire and undivided being not admitting of degrees or measures but a whole and entire Christ is the way the truth the life the door the light Though there be manifold gifts of Christ who ascending up on high gave gifts to men and these admit of their measures and degrees Ephes 4.7 8. 1 Cor. 12.4 Yet of him who is called as before the door the way the gift the light viz. the Lord Jesus Christ of him it is said Is Christ devided He is but one and undivided The first measure and degree of light is that which discovers sin and iniquity Reply That measure and degree of light which first discovers sin and iniquity in any man is the law which God hath written on the heart of the natural man that is of every man as hath been largely proved before for by the law comes the knowledg of sin and where no law is there is no transgression Rom. 2.15 3.20 4.15 And this first discovery of sin and iniquity may be where the sound of Christ as a doore as the light as the way may not have been and so it was in the first man the root of all mankind That measure or degree of light which discovered sin to him was the law written in him by which he was convinced and reproved the effect whereof was horror and amazement implyed in those two words I was afraid and hid my self for the law worketh wrath and leaves the sinner under the sentence of curse condemnation it 's a good Schoolmaster it teacheth perfectly and directs plainly what 's to be done but wo to the transgressor it opens no door of hope to him upon no terms no not upon the terms of his amending and doing better for time to come though he erre thorough ignorance and against his will yet this severity is found in the equity and justice of it as it 's written Cursed is every one that continueth not in all things which are written in the book of the law to do it And thus the first man found it by his first measure of light which discovered his sin and condemned him as the sinner but the way the gift the door the light Christ Jesus was not hereby revealed here
within him and he become new born John 3.3 till Christ be formed in him Gal. 4.19 and he created a new in Christ Jesus 2 Cor. 5.17 being begotten of his owne good will by the word of truth James 1.18 and so born again of the incorruptible seed by the word of God which liveth and abideth for ever 1 Peter 1.23 24 25. I say till a man be thus new born and new created in Christ Jesus and Christ be formed in him till the law of the Spirit of life in Christ Jesus hath set him free from the law of sin and death he cannot see the Kingdome of God nor by the light and law under the former consideration of which every man is partaker be led up to God out of the fall unto eternall life The Scripture beares Testimony of Paul That in the heat of his zeale he made havoke of the Church Acts 8.3 Chap. 9.1 Chap 22 4 5.19 20. and being exceedingly mad against the Saints shut up many of them in Prison punished them and compelled them to blaspheme and gave voice against them when they were put to death Acts 26.10 11. yet he was in all this zealous toward God instructed according to the perfect manner of the law Acts 22.3 and touching the righteousnesse thereof was blamelesse Phil. 3.6 and thought with himselfe that he ought to doe many things contrary to the name of Jesus of Nazareth Acts 26.9 he was kicking against the pricks and persecutig the Lord Jesus vers 14 15. And knew it not 1 Timothy 1.13 For although he were a Blasphemer a Persecuter and injurious yet obtained he mercy because hee did it ignorantly in unbeliefe Hence it appears that Paul did obey the light that was in him and did prosecute with zealethe dictates thereof and was therein zealon toward God according to that which is said John 16.2 The time cometh that whosoever killeth you will thinke that he doth God service or as they of whom Paul bears record Ro. 10 2. That had a zeal of God but not according to Knowledge Either the light in Paul was not sufficient to lead him out of the fall up to God and to eternall life or else he did disobey and did not follow the light which did lead him That he did not disobey but follow the light which was in him it is evident for then his sin had been against knowledge whereas it is said he did it ignorantly 1 Tim. 1.13 his conscience did not reprove him for the things he did for thus he witnesseth Acts 2.3.1 That he had lived in all good conscience before God untill that day and in the exercise thereof was without blame in himselfe and as touching the law blamelesse before others yet was he neverthelesse a persecuter of the Lord Jesus in his Saints and did not know it which discovers plainly the light in him was either not sufficient to discover to him the error of his way or at least did suspend its act of enlightning him in the knowledge thereof it check'd him not it convinced him not otherwise his sin had not been a sin of ignorance which is want of light but a sin against light and knowledge and consequently against conscience whereas on the contrary he thought he ought to doe many things against Jesus of Nazareth not knowing him to be the Lord and he did what he did in his persecuting and blaspheming without light and his conscience being silent toward him in all this according to that saying of our Lord Luke 23.34 Father forgive them for they know not what they doe For it is to be remembred that there are sins of ignorance as well as sins against light and knowledge the former are not without their guilt and punishment though the latter greatly aggravates both one and the other as is witnessed in those two Servants Luke 12.47 48. nor was it without the singular wisdome and mercy of God who appointed sacrifices to be offered for sins of ignorance Leviticus 4.2.13 27 28. errors in the judgement as well as in the will the head and the heart both sick must be purged Levit. 5.15 17 18 19. Levit. 4.2 13 27 28. But to sin against light and knowledge to be reproved and checked and convinced by the light and yet not to reclaime but to goe forward in the evill is not only transgression and sin but it is sin aggravated it is opposed to sins of ignorance and is called sinning presumptuously or sinning with an high hand and despising the word of the Lord such as so sinned were to bear their iniquity they were to be cut off Numb 15.27 28 30 31. Deutro 29.19 20 21. And to these kinds of sinning hath David relation when he prayes Psal 19.12 13. Who can understand his errors cleanse thou me from secret faults keep back thy Servant also from presumpteous sins and let them not have dominion over me then shall I be upright and innocent from the great transgression To this agrees that saying of the Apostle 1 Cor. 4.3 4. Yea I judge not mine own selfe for I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord. So that hence it will appeare that a person may sin through a want of light or knowledge and such may be great sins viz. Blasphemy Persecution in an high mannner against God and his Saints such as of which Paul was guilty and yet the person committing them by reason of his want of light to detect and discover them may be without conscience of sin as in himself and he in this his estate not sin against light Nay he may doe this in the prosecution of his light such as it is According to those words of our Lord Matth. 36.23 If the light in thee be darknesse c. Luke 11.35 Take heed therefore that the light which is in thee be not darknesse They shall thinke they doe God service haveing a zeale of God but not according to knowledge The light that is in them discovers not unto them that they are in an evill course all this while nor are they convicted of disobedience to the light for then their zeale could not be a zeale of God nor they think they were doing God service and have a quiet conscience therein nor selfe accuseing nor selfe condemning therefore the objection doth not hold good in the terms thereof that the light loved and obeyed will lead up to God the father and to eternall life forasmuch as persons may goe on in a course of sin and therein proceed desperately against the Lord and his anointed ones and yet not know it not have light to discover it nor reprove them for it much lesse to lead them up to God out of the fall and to eternall life And where the light and law in any person discovers to him his sin and makes him know his transgression yet is it not able to lead such a person out of the fall up to God
But so as that he is the Sun-light far above all other lights which it ever pleased the Father of lights to light up he in whose face the glory of the Lord shines forth As the Sun but in much more eminency and transparency is the Compendium of all light so is the Lord Jesus Christ the great and glorious Sun of righteousnesse in whom dwels the treasures of wisdome and knowledg of light and life 2. There are the Angels those ministring spirits those flames of fire those star-like sparkles of light These are lighted up by the Father of lights who also is called the Father of Spirits Heb. 12.9 3. There is also another sort of light which is likewise lighted up by the same Father of Lights and Spirits and that is the Candle-light of Mans spirit so called by the Lord himself Prov. 20.27 The spirit of a Man is the Candle of the Lord. It is a light indeed yet but a Candle and though the Candle of the Lord yet inferiour to other lights lower than the Angels It hath its subordination its limitation its bounds are set how far it shall be exercised and that will appear in the second Branch when we come to shew what it doth or can do Q. 1. But first let us consider What the light in every man is Answ The Light in every man is the Spirit of every man which is in him and without which he could not be a man which Spirit of a man is by the Scripture testified to be the Candle of the Lord Every mans spirit is derived unto him from the Father of Spirits and is a Candle of the Lords lighting up as he is the Father of Lights This Spirit of a Man is understood to be the Reason of a man or the Understanding of a man that whereby he is adapted to know his Creator and the end of his Creation viz. who made him and why he was made also how he should answer the end of him that made him according to that of David Psal 95.6 O come let us kneel before the Lord our Maker for he is our God And Psal 100.3 Know ye the Lord he is God it is he that made us and not we our selves And the end of Gods making us is exprest in the 2 vers Serve the Lord c. We should therefore serve God who hath made us because he therefore made us that we might serve him And this lies not onely in Reason but in Nature also so that the very nature of the thing requires this of all mankind as appears Jer. 2.10 11. by an argument drawn from the Nations and their false gods Gods making man and mans serving God are terms reciprocal they look each other in the face as the winged Cherubims did which Moses was commanded to make Exod. 25.20 and answereth each to other as face doth to face in a glass Jam. 1.23 Hence it follows that as God did make man that he might serve him and set up a light in him to see by both whom he is to serve and how he is to serve him together with the Reason thereof because God had made him there must needs be together with the light set up a Law implanted in him which Law is called Light Prov. 6.23 whereby the will and mind of his Creator was imprest upon him and made known unto him and he by his candle-light sufficiently qualified to see it and to understand it together with the Reason and Reasonableness thereof which became an aggravation of his Transgression Rom. 1.19 20 21 25 26. God made Man upright but they sought out many inventions Q. 2. Let us consider What doth this Light or Candle of the Lord in every Man Answ Solomon by guidance and inspiration of the Spirit of the Lord saith It searcheth all the inward parts of the belly Prov. 20.27 though when it was first lighted up and set a burning it was ascendant and moved upward with its torching aspiring flame while man remained upright as God at first made him his light ascended He could look his God in the face he could come before his presence with gladness and singing and serve him that had made him But when the thief had got into his Candle though it put it not quite out for then he must have been extinct also himself as Man for no Candle of the Lord i. e. no Spirit of a Man no such thing as a Man at all they stand and fall together as dry bones without skin and flesh and these without spirit makes no Man I say then when the thief had got the candle and dim'd the light and lowred the aspiring ascendant quality and now it burns downward and discovers the things beneath searching all the inward parts of the belly now the fire burns inward this Candle of the Lord is exercised in discovering the iniquity and transgression driving man through fear from the presence of God the Candle shewed Adam his Transgression which made him through fear hide himself Gen. 3.10 As it was then so is it now And this is the proper effect of the Candle of the Lord the Spirit of every man that it searcheth all the inward parts of the belly or as the Apostle saith It intermedleth with the things of a man 1 Cor. 2.11 For what man knoweth the things of a man save the Spirit of a man that is in him But the deep things of God none knoweth or searcheth out but the Spirit of God This effect or operation of the Spirit of a man whereby it looks upon and searches out the things of a man diving into the inward parts of the belly is such an act of understanding as is both direct and reflex It looks at the thing done or to be done and knows when it is done and that it is done and this is science or knowledge performed by a direct act of the understanding But when the understanding considers what it hath done or is about to do and reflects upon some certain rule or law according to which his action is done or not done this reflex act of the soul is called conscience i. e. knowledge together with something else and it is much more than bare science and to the making up of this there must of necessity be the presence of a law with which a person must know-together-with-it and this knowledge-together with another is conscience For the light simply considered makes not any thing that 's done to be good or evill but by a reflexion upon the law comparing its regularity or irregularity therewith its conformity or non-conformity thereunto thence springs the sentence of the goodnesse or evilnesse of the action the light manifests the deed done the Law discovers the quality of the action according to that of the Apostle Rom. 3.20 By the Law is the knowledge of sinne Now according to the conformity or non-conformity that a mans actions bear to the Law suitable thereto will be the sentence it will give
and answerable to the sentence the Law pronounceth will be the Excusation or Accusation of the person according to Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts meane while excusing or accusing one another As the Lamp Torch or Candle which the Lord lighted up in Man though it is become exceeding dim in comparison of what it was before the theef took it yet is not annihilated nor ceaseth to be for then man could not exist he should also cease to be So likewise the Law of God which at first was plainly to be read being written in man's heart is now not so obliterated or obscured but that there is yet left sufficient to render God righteous in his proceedings against the sons of men who hold that measure of the knowledge of God which is left in them in unrighteousness or who like not to retain God in their knowledge so farre as he is manifest in them or shewn unto them viz. in his eternall power and God-head which they not abiding in the acknowledgement of will render God righteous in his proceeding against them and leave them inexcusable before him Should there not be so much of the Law as to discover the actions which are done in the flesh to be good or evill and set the conscience upon the work of accusing or excusing where else should the Lord have a witness for himself in Men and how else should God be just in judging the world stopping every mouth and declaring his proceedings righteous in rendring to every man according to his deeds which time is called the day of the Revelation of the righteous judgement of God Rom. 2.5 6. Seeing then 't is the property of light to make manifest or discover and this at most is but science the exercise whereof is either direct or reflex respecting the time past present or to come wherein it hath a most ample latitude to expatiate it self according to the variety of objects whether within it or without it even to wonder and admiration yea and so farre as to me appears beyond my expression Neverthelesse it looks upon its Objects as it finds them though it makes manifest every thing within its sphear as to matter of fact yet it gives being to nothing it s all eye as I may so say it sees all that 's done but does nothing it neither likes nor dislikes approves nor disapproves but as it s in conjunction with a law and hath reflection upon it and thence proceeds the names of good and evill of lawfull and unlawfull thence also the arguing and redarguing the accusing and excusing and now science is become conscience By all which it doth appear that the candle of the Lord or the spirit of a man is a great light though but a candle yet it s of the Lords lighting up and though it fall beyond all utterance or conceiving short off the virtue which once it had having this blot upon its glory that whereas when it first came forth of the hands of him that formed it who is the Father of spirits Heb. 12.9 it was then conversant with him primarily and immediately yet since it hath been dimmed and well nigh extinguished as it was in the transgression it s now exercised mostly and principally about the things of the belly the things of a man the things of it self it hath therein a great ability in point of manifesting and discovery not only as they are obvious and apparent but as they are occult hidden searching out the secret things of the belly Nor is its ability only though most here but it is able to feel and seek after God his Creatour Acts 17.27 28. and in a great capacity of knowing much of him as such at least his eternall power and God-head Rom. 1.19 20. Yet its excellency is heightned and much advantaged by its concomitant the Law of its Creatour which as a glasse reflects and returns face for face and discovers not onely the face but the spots also that is in it Hence there is a necessity of considering somewhat further touching the Nature of the Law in conjunction with the light in every man by which will appeare what the light in every man can do and consequently what it cannot doe Forasmuch as together with this Light or Candle of the Lord there is a law impress'd on mansheart upon which this light reflects which doth as truly discover the quality of his actions as the light discovers the actions themselves And as Adam gave names to the creatures and as he named them so were they called even so doth the law in man's heart give names to all his actions according to the proper nature of their agreement or disagreement with the mind and will of God and this respects as well the secret thoughts and intents of the heart Heb. 4.12 as the outward actions and in this respect the Law is called light in like forme of speaking as this is used Matth. 24.27 28. the Cup for the wine in the Cup. This law considered as it is in God is but one as in the fountain of wisdom and justice as the light in him is but one though diversly communicated and distributed yet he onely is the father of lights So in him the law is but one though differently exhibited and made known according to the variety of the subjects who are to be governed by it among whom man is chief As man is considered the subject of it so it is distinguished according to Scripture phrase into the Law of works Law of faith Rom. 3.27 both these are distinguished again into the Law written unwritten the subjects of the law under the first consideration i. e. of works though they have the law written on their hearts and do by nature things contained in the Law yet many of them not having the positive or written law as others had these are said to be without law as they indeed were in comparison of those to whom the outward positive written Law was added Gal. 3.19 Neverthelesse they were not positively without Law for then they could not have been guilty in any respect for its evident that where there is no law there is no transgression Rom. 4.15 but comparatively they were without a positive declared written Law according to that divine testimony Psal 147.19 20. He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them These having the law written upon their hearts and by the Candle of the Lord so farre legible as to evince God his eternall power and God-head leaving them therein without excuse Rom. 1.19 20. Manifesting that this God whose eternal power and God-head revealed in them or shewed unto them was to be loved with all the heart and all the minde and withall the soul implyed in that word as
up to God before the publication of the positive law wherein as well Cain as Abel offered sacrifice Gen. 4.4 I therefore call their offerings sacrifice because they are so called Heb. 11.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.18 Abels sacrifice was mingled with faith offered up upon the true Altar witnessed unto by Gods acceptation and by faith he obtained a good report among the Elders Heb. 11.4 with whom he had received the same spirit of faith But with Cain and his sacrifice it was not so nor accepted as such nevertheless it appears to me from hence that there was the power of a Law of faith as of works upon them both and they equally obliged thereby only the one offered a sacrifice as an obedience of faith the other in form without faith and as it were by the works of the Law Rom. 9.32 Nevertheless in obedience to the same law of faith for as much as he offered sacrifice also though not in faith the one had faith in his heart and Christ in his eye as a redeemer and restorer the other was wanting at least in faith which should have seasoned his sacrifice They both had equal obligation from one and the same law of faith which looked at Christ as its object as the law of sacrifice did imply whether propitiatory Heb. 9.22 or gratulatory Levit. 7.12 15. Psal 107.22 Both yeelded obedience to the law of faith in what was outward in the Act only Abel had an eye open to him that was invisible as the object of his faith carrying him above the Act. So that the law of faith doubtless respected all the race and generation of mankinde by way of obligation from the giving of the promise but the children of the promise are counted for the seed like as it is said All are not Israel who are of Israel Rom. 9.6 though all the family of Abraham were greatly privileged Rom. 3.2 and 9.4 and obliged So likewise all the race of mankinde are greatly privileged by virtue of the promise or promised seed in whom all the nations are blessed yet not all Nations but the children of the promise are counted for the seed according to the tenour of that word 1 Tim. 4.10 Who is Saviour of all men especially of them which beleeve A common Salvation is extended to all Men by Jesus Christ Jude 3. and all men are bound to beleeve and repent that they may be saved Act. 17.30 John 3.16 But the special Salvation is to them only who have obtained like precious faith 2 Pet. 1.1 i.e. the faith of Gods elect Tit. 1.1 the faith of the operation of God Col. 2.12 these are they which are reckoned or counted for the seed Gal. 3.7 9 29. these are they to whom the righteousness of God which is by faith of Jesus Christ is manifested unto all and upon all them that beleeve Rom 3.21 22. As the law in the first consideration i. e. of works was Gods first-born and man was fitted for the work thereof while his bow abode in strength God having made him upright Eccles 7.29 So the Law in the second consideration i. e. of faith whose foundation was laid in that blessed word of promise Gen. 3.15 lay in the same womb and bosome of eternity for they were twins And though that stept out first declaring the Majesty of him whose Image it bore yet this caught its Brother by the heel declaring the infiniteness of the Mercy and compassion of him whose Law it was proclaiming the Lord the Lord gracious long-suffering c. No sooner is the Transgression detected but the Redeemer is promised Oh the heighth and depth of the riches of mercy who kissed Justice and overcame it Psal 85. Mercy and Truth met together Righteousness and Peace kissed each other nor doth this latter destroy the former nay it establisheth it Rom. 3.30 31. Like as when the Law of the first Covenant was engraven on tables of stone it did not at all diminish or lesson the glory of that which was written upon the heart nay it did augment the luster thereof and made it more legible so neither doth the Law of faith destroy the Law of works nor make it void nay it doth establish it for as much as it no way dispenseth with its subjects service nor acquits them of their duty save only of the manner and end of the service As it was performed in the oldness of the letter now it must be performed in the newness of the Spirit Rom. 7.6 but it must be obedience still Loving the Lord our God with all the heart with all the minde with all the soul with all the strength and our neighbour as our selves this is not diminished or made void by the Law of faith it only requires Newness of Spirit in lieu of Oldness of letter These two considerations of the Law went hand in hand together all along thorough the old administration From righteous Abel to the end of the Catalogue of all the cloud of witnesses who were subjected to the first dispensation dying in faith saluting though not possessing the promises they seeing him who was invisible their faith did not at all lesson their obedience nay it winged their obedience It was the salt that salted every sacrifice Mark 9.49 For without faith its impossible to please God Heb. 11.4 6. This Law of faith however it ran along as the bloud in the veins and was that which led to God through every service and in every sacrifice was nevertheless veiled under great obscurity and under much darkness The Spirit thereof did testifie of the suffering of Christ and of the glory which was to be revealed but it testified of them as of things a great way off the promises whereof they saluted but possessed not the way into the most holy not being open or made manifest while the first Tabernacle was yet standing Heb. 9.8 This double kinde of sacrificing ran all along thorough out the whole dispensation in as many as retained the Law of sacrifice and cast not off utterly the Knowledge of God which the most part did as the Apostles argument Rom. 1.21 26 28. makes it evident For as much as all along there was a Remnant having an eye upon the promise obtained a good report and the Savour of them in Divine Testimony remains to this day as a Cloud of witnesses This Law of faith as it sprung not with mankind in Nature but was added by occasion of the Transgression for it succeeded that as a plaster doth the wound it was not written in the heart of the natural man as a thing just and equal For God to remake and to redeem faln man into whose heart it could not rationally have entred that there should ever have been a way found out in justice or equity or with a due saving of the truth of him that made the Covenant that man should be put into a capacity or come under a possibility of being preserved having
to God from all men that you need never looke at man more * Farnworth discovery of faith pa 12. Being obedient to the light within it will bring you to purity to holinesse to uprightnesse there is your teacher present with you * * A breife discovery of Antichrist pa 4. That light obeying it is your salvation Disobeying that light is your Condemnation Minde your teacher within minde the light within Jer. 31.34 Esa 54.13 Jo. 6.46 Jo 2.27 This light opens all Scriptures and leades man out of the fall up to God the Father and Fountaine of lights this is the true light and leadeth unto life Eternall John 1.5.8 9.10 11 12 13. John 17.10.23 24. * * Farnworth Ranters discovered This pure light that doth proceed and come forth from God which is pure and perfect it convinceth man of all the deceits of his heart and of all his false wayes and worships and Convinceth him of unrighteousnesse and infidelity and all manner of evill whatsoever and leads him into the way of peace and salvation in obedience to it This light is from the Fountaine of lights it is the light of life John 16.25 26 27 28. John 12.35 36. God is supernaturall and this light proceeds and comes from him Farnworth Ranters discovered As in the former branch or Generall head so also in this I shall not need to say ought positively touching the light in every man viz. What it doth Having spoken thereof before in the former part But shall proceed to Consider and Examine by the holy Scriptures whether that which I finde alledged touching it and it's operation be such as it is said to be And herein I might Collect and gather up into one many things as spoken by divers persons tending to the same thing though in variety of expression yet if so I should be constrained to vary in phrase and forme of speech which by the persons concern'd may be adjudg'd a crime as I have observed it to be so reputed in some others who to avoyd prolixity have done the like and have been censured for so doing I shall therefore as much as in me lyes keepe to the forme of words as they are laid downe in their owne termes and proceed in the tryall and examination thereof accordingly although I be censured by others for tautalogy and repetition These expressions fall in the first place under Consideration viz. The light which Christ hath Enlightened every one withall is made manifest and convinceth of all ungodlinesse and worldly lusts F. Howgill common salvation pa 7. Reply This passage in the first part thereof takes for granted That Christ hath Enlightned every one But how and under what Consideration it speakes not nor need there any thing be further spoken thereunto then to intreate the reader to remember what he hath observed upon occasion of that Scripture passage John 1. the first ten verses thereof to which he is referr'd 2. In the latter part thereof it saith That it Convinceth of all ungodlinesse and worldly lust but produceth no Scripture for the proofe thereof Object Is it not said in the 3d of John 20 Every one that doth evill hateth the light neither cometh to the light least his deeds should be reproved Ans 1. These are the words of the Lord Jesus touching himselfe so as he was Come a light into the world as may be observed vers 16 17 18 19. and is further testified John 12.46 I am Come a light into the world But they speake not of any light of Christ as derived from him and conveyed into the creature calling it the light of Christ as a thing distinct from him which convinceth of sinne viz. of all ungodlinesse and worldly lusts but testifie of Christ Jesus the light and therefore doe no way proove the thing in hand touching the light of Christ in every man except it be said and prooved that Christ the light is in every man Convincing him of all ungodlinesse and worldly lusts And if that were said so in plaine words it would then be enquired what testimony the Scripture gives to such a saying 2. The property of light is to make manifest the things that are as they are things made or done but that which discovers the rectitude the straitenesse or crookednesse of them is the application of a rule a reflection of the Law from whence proceeds the testification of the goodnesse or badnesse The light alone doth but manifest the action but the sentence touching the goodnesse or the badnesse thereof proceeds from the Law which is the rule of the action hence proceeds those rebukes those checks those smitings those convincing reproofes whereby a person is out-argued in himselfe and judged in himselfe not the sight of the thing done but of the evill of the thing done which can never appeare to be evill by all the light that is imaginable till the Law discover it to be so For where there 's no law there is no transgression * By the law cometh the knowledge of sinne Rom 3 20. I had not knowne sinne but by the law Rom 7.7 * Rom 4.15 It is the property of the light to make manifest Eph 5.13 For whatsoever doth make manifest is light And it is the property of the law to convince James 2.9 If yee have respect to persons yee commit sinne and are Convinced of the law as transgressors Object The law and the light are one Prov. 6.23 for the Commandement is a lamp and the law is light Ans John was a burning and a shining light Joh 5.35 and the Disciples were the light of the world Mat. 5.14 so testified of by Christ yet John was not that true light but to beare witnesse thereof John 1.8 nor were they the light of the world as he was the light thereof John 8.12 but they were his witnesses to the world Act. 1.8 Yee shall be witnesses unto mee Acts 2.32 This Jesus hath God raised up whereof wee are witnesses They were lights but they were not that light but bare witnesse of him who was That true light the very light of the world yet were they lights in the Scripture sence The lamps which the Lord had lighted up and set a burning John was a burning and a shining light to fulfill the worke of his testimony according to his Anoynting as also the Apostles were In like manner the Law may be called a light as John and the Disciples in their capacity were and as the words of the Prophets were 2 Pet. 1.19 The most High and holy God having placed such a transparency and brightnesse of perfection therein by which the rectitude of all actions is to be discovered and all swerving crookednesse and turning aside reprooved The law is not the eye by which we see but the Glasse in which we see our face by way of reflection and not the face only but every spot and blemish is discernable if it be applyed and the eye acted and exercised thereon This similitude
the Apostle makes James 1.23 24 25. alluding to the naturall man beholding his naturall face in a glasse retaines the figure if he abide but if he goes away he forgets what manner of man he was So is he which looketh into the perfect law of liberty and continueth c. This precious Glasse of the Law discovers and reprooves by reflexion as the light shines upon it and the eye is exercised in beholding its face in it The eye can never see its owne face but by this way of reflection upon the perfect law As therefore in Math. 26.27 the wine is put for the Cup when it was said Drinke yee all of this which could not be spoken of the Cup but of the wine in the Cup. So the lamp and the light are convertible terms and put one for another Psal 119.105 How sweete are thy words unto my tast thy word is a lamp or candle to my feete and a light to my path it shews light it gives discovery to him that lookes into it according to that in Psal 19.8 The Commandement of the Lord is pure enlightning the eyes The eye is advantaged to the knowledge of that by reflexion of the purity and transparency of the Law without which it could never make discovery viz. of the regularity or irregularity of its owne actings it is therefore well called a light though but a lanthorn wherein the light burns or the Glasse wherein the eye reflects upon its owne likenesse and sees its owne spots and becomes self-smitten and ashamed being convicted in himselfe as they John 8.9 who being over-argued or convicted in their owne Conscience went out one by one If what hath been spoken will not convince but that the light and the law is one It is in the next place to be Considered Quest Whether this light spoken of as being in every man be it the light or be it the Law or be it both or be they both but one I say whether this light or Law in every man doth convince every or any man of all ungodlinesse and worldly lusts Answ It is said so to doe but no Scripture brought for proof thereof except those words ungodlinesse and worldly lusts may be understood to be the Scripture intended for proofe thereof it will therefore be necessary to consider that Scripture where those expressions are used and to examine what testimony they give to this matter in hand The Scripture hinted at seemes to be that in Titus 2.11 12. For the grace of God which bringeth Salvation hath appeared to all men Teaching us that denying ungodlynsse and worldly lusts we should live soberly righteously and Godly in this present world If this be the Scripture intended for the proofe of the point in hand It is evident that it makes no mention at all of the light in every man nor speakes a word thereof nor may any such thing be gathered from it but by a meaning and inference the truth whereof will be lyable to much doubt and question besides the censure it incurrs from the Author himselfe see Common-Salvation before mentioned Object It is said the grace of God which bringeth salvation hath appeared to all men and that is the light which Christ Jesus hath enlightnned every one withall which is in man but not of man Answ Where is it said that the grace of God which bringeth salvation is the light in every man is not this an inference or conclusion made out of something which is not to be granted nor can by this Scripture be prooved and is at best but a meaning and without a warrant 2. It is further evident that that grace which brings salvation though it appeare to all yet it teacheth us viz. the regenerate the Children of the new-birth the Beleevers to deny ungodlinesse and worldly lusts and to live righteously and soberly and Godly in this present evill world It not only pointeth out the way and sheweth it by way of direction but it giveth understanding and causeth the new-borne Babe the Believer to tast that the Lord is gratious It pointeth out the way and sets his feet into the way and leads him on in the way establisheth his goings in that way keepes his feete that they slide not from the way Of this David was sensible when he prayed Psal 25.4 5. Shew me thy waies O Jehovah Teach me thy paths lead me in thy truth and teach me for thou art the God of my Salvation on thee doe I wait all the day And to this agrees that blessed Covenant promise Eccles 36.27 And I will put my Spirit within you and cause you to walke in my Statutes and ye shall keep my judgements and doe them This is the grace of God which teacheth both privately and positively viz. to deny ungodlinesse and worldly lusts and to live righteously and Godly in this present evill word And this grace of God doth thus teach viz. by way of demonstration only shewing the way and saying walke in it but by way of effectuall causation causeing to walke in it giving power and strength to walke therein strengthning the nerves and sinneâ—es and joynts upholding and leading on the regenerate or new-born teaching him to deny ungodlinesse and to live Godly in Christ Jesus But it is not so with the light in every man for the property thereof at most is but to discover and make manifest the deeds done it is not in the power of the light as 't is in every man so much as to call any thing that 's done either good or evill but as it relates and referrs to the law for by it viz. the law comes the knowledge of sin Nor doth the law as it s in every man convince every man of all ungodlinesse and that may be thus demonstrated The Law as hath been formerly minded is either considered as the Law of works or Law of faith Rom. 3.27 As in the first capacity i. e. of workes so every man and woman in the world is under the Regiment thereof Rom. 2.14 Rom 3.19 As the Law of faith so it is not written in every mans heart For all men have not faith 2 Thess 3 2. In their hearts only is the Law written who are borne againe of the Spirit and from above Jer. 31.33 Heb. 8.8.10 Gal. 3.9 Rom. 9.8 The Law as considered a Law of works hath power over every man and woman in the world in things appertaining to the first Covenant both to give rule touching things to be done or left undone requring obedience yea perfect obedience to its command as well in what 's to be done as how to be done and this both Negatively and Positively Forbidding as well what is not to be done as commanding what is to be done To which are anexed these conditions viz. The man that doth them shall live in them Rom. 10.5 And cursed be every one that continueth not in every thing which is written in the Law to doe it Gal. 3.10 In order to
the light or law in every man is not that Spirit of truth mentioned John 16.7 nor doth that light or law in every man reprove any man of not beleiving in Jesus Christ It remaines to consider of a further clause in the Objection which saith touching this light viz. Object That this light is from the fountaine of lights it is the light of life John 16.25 26 27 28. John 12.35 36. Answ 1. Although the Lamp or Candle of the Lord in every man proceeds from God as from the father and fountaine of lights Yet that the light in every man is the light of life is not a Scripture Phrase to say no more thereof 2. These Scriptures brought to prove it viz. John 16.25 26 27 28. John 12.35 36. speak not the thing viz. the light of life much lesse doe they say that the light in every man is that light of life and this will appeare to any one that examines the Scriptures which are quoted which is conviction enough to the meeke and tender and more need not to be said thereunto but to desire such to consider how it is written The next passage I am to consider of touching the light viz. what it doth in every man I finde thus exprest viz. Loving the light it will guide you to God from all wen that you need never looke at man more Ri. Farnworth Discover faith Reply The light which is in every man by which the deeds done in the body are discovered and manifested for the light makes manifest And the Law in every man which gives sentence upon those deeds done as good or evill for by it comes the knowledge of sin I say this light and law should be by any person loved and obeyed yet were it not able to guide to God from all men so as that we need never look at man more For this were to ascribe falsehood and to put a lye upon the holy Spirit of truth which testifieth Gal. 3.21 If there had been a Law given which could have given life verily righteousnesse should have been by the Law And Gal. 2.21 If righteousnesse come by the Law then Christ is dead in vaine So that there doth need a looking unto Jesus the Author and Finisher of faith Heb. 12.2 Yea even the Man Christ Jesus * * 1 Tim 2.5 who endured the Crosse despising the shame and is set downe at the right hand of the Throne of God loveing the light that is in man will not doe it obeying the Law will not nor cannot leade up to God without looking unto him whom God hath anointed and appointed to be Salvation to the ends of the earth besides whom there is no Saviour who saith Look unto me and be you saved all yee ends of the earth * * Esay 45.21 22. Neither is their salvation in any other For there is no other name under Heaven given among men whereby we must be saved Acts 4.12 And other foundation can no man lay then what is laid which is Christ Jesus * * 1 Cor. 3.11 Christ himselfe and he alone is the true and only foundation besides which no man may lay any other by what name soever he call it whether light or law or what ever other name may be given to it it 's a name divers from that name which God hath anoynted to be the salvation of the ends of the earth by receiving of whom through faith by believing in his name we are priviledged with the dignity of Son-ship and declared to be born of God John 1.12 13. As many as received HIM to them he gave power i. e. right or priviledge to be made the sons of God even to them that BELIEVE in his name who are born not of the will of man BVT of God There is some what further to be added in answer to this passage or sentence but I referre it to that which followes where there will be occasion to treat againe upon the same matter though the expressions of words may be somewhat varied That which followes to be considered in this passage Being obedient to the light within it will bring you to purity to holinesse to uprightnesse there is your Teacher present with you That light obeying it is your salvation disobeying that light is your condemnation Minde your Teacher within minde the light within Jer. 31 34. Esay 54.13 John 6 46. John 1.2.27 * * A briefe discovery of Antichrist Reply It is a most certain truth that there is in every man a Lamp or Torch or Candle of the Lord which is a great light within him together with which there is a Law which is holy just and good whose tendency is to direct the Creature to purity to holinesse and to uprightnesse and in that sence is his Teacher within him according to the divine truth of that Scripture The Law was our School-master unto or untill Christ Gal. 3.24 which is true of the Law written either on the heart or on tables or in a book all which are Scripture expressions I say this light and Law which is in every man hath a tendency to direct toward purety and uprightnesse but hath no power to assist it gives not the Creature the least abillity to perform the thing it requires Gal. 3.21 If there had been a Law given which could have given life but what the Law could not doe Rom. 8.3 Neverthelesse it exerciseth the parts of a Teacher or Tutor in giveing rules and precepts in pointing out to a Person his duty and reviving and calling to account the things done passing a righteous and just sentence according to the terms and tenour of the Covenant of works viz. The man that doth them shall live in them Rom. 10.5 Cursed be every one that contonueth not in every thing which is written in the Law to doe them Gala. 3.10 But as it doth not give strength to the performance of what it requires so it hath received no anointing to relieve the Creature against the sentence of the curse incurr'd upon the transgression which it selfe pronounceth but wounds him and leaves him without pouring in either oyle or wine according to what is testified Rom. 4.15 Because the Law worketh wrath So that although a person by the light and law within him may see his worke before him what is to be done and while he obeyes the command is under that sentence which saith The man that doth them shall live in them And he hath peace while he continueth in his obedience But if at any time he doe amisse in any thing where is his Peace then The Law is faithfull it is impartiall it doth not speak Peace to the transgressor Nay the Law worketh wrath it pronounceth sentence Cursed be every one which continueth not in every thing And this sentence is absolute without limitation Here 's no covering or terms of recovery no roome for repentance under the leading and teaching of this School-master but scourging and lashing and wounding without healing haveing no
came to them againe after his death and then the shadow or figure was put away Answ In this case the counsell of the Prophet Esay is applyable To the Law and to the Testimony if they speak not according to this word it is because there is no morning light in them Esay 8.20 1. The Scripture doth not any where declare that the Disciples brake bread in remembrance of Christ between the times of his death and resurrection 2. The Scriptures doe testifie that they did breake bread after his resurrection and ascention and if both these be true then this Author wanted light in the opening this Scripture-passage or the light in him was not sufficient to open this therefore not all Scriptures The former of these two viz. that the Disciples of our Lord did observe the Passeover or Supper in remembrance of Christ till he came to them again after his death that this was true and that the Disciples so did it remaines to be proved where and how it was by them so done during his abode in the grave The latter of them that the Apostles did observe the breaking of bread after the resurrection and assention of Christ is thus witnessed Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers Acts 20 7. 1 Cor. 10.16 1 Cor. 11.23 24. If this were not that breakeing of bread which is by our Lord Jesus appointed and by the Apostle intended 1 Cor. 11. Let it be made appear by the Scriptures of truth by him that can without a meaning and this I doe in an especiall manner commend to the serious consideration of Fr Howgill Or let that meaning and opening of the above named Scriptures if they need any be according to verity and truth and this I commend to Rich Farnworth and both these writers to observe their difference herein touching the opening of Scriptures viz. Chapters or verses The one affirming the sufficiency of the light in every man to open all Scriptures The other saying Thou that tells of opening Chapters or Verses by meanings thou never heard a word of Christ It remaines to consider touching the light in every man Whether it doth or can lead man out of the fall up to God the Father and to eternall life Reply The light in every man considered either apart and singly as the spirit of a man the candle of the Lord or as the Law written on every mans heart for so the law is light Prov. 6.23 as before minded The light and Law as thus considered doth not nor cannot lead a man out of the fall c. First That it doth not This is evident first in the person of Adam In whom the light after his fall was as eminent to say no more as in any other of the children of the transgression Considered as meer subjects of the light common to all or of that light which is in every man that comes into the world of which number he was not the least Yet the light in him though it discovered to him his transgression and wrought in him feare and hideing of himselfe it led him not out of the fall up to God the Father and to eternall life for it is said Gen. 3.8 9 10. And Adam and his wife hid themselves from the presence of the Lord and he said I heard thy voice in the Garden and I was afraid because I was naked and I hid my selfe So true is that word by the law is the knowledge of sin Rom. 3.20 And the law worketh wrath Rom. 4.15 And so farre was the light and law in the first man Adam from leading him out of the fall up to God the Father that it had this effect upon him to drive him from the voice and presence of God and through feare to hide himselfe As this is true of the first man and of the light in him so may it be affirmed of the Generations of mankinde and of the light in them it leads them not up to God out of the fall nor can doe as not being thereunto enabled as may further appeare Those dreadfull examples of Cain and Judas in whom the light and law did shine so eminently to their soules conviction that they saw their sin and owned their guilt the latter proceeding so farre that to conviction he added confession I have sinned in betraying Innocent blood And unto both these added restitution Matth. 27.3 He repented i. e. confessed the sin and restored the Silver That is as I have heard some say shamed the deceit yet did not this light which convinced him lead him out of the fall up to God but the contrary as is evident in that Scripture and in Acts 1.18 19. verses other instances might be given and experience discovers the many selfe convicted ones whose light neverthelesse leads them not out of the fall up to God the father but by the light and law in them are convinced and condemned and driven away from God and made to hide themselves Object These Instances nor any other of the like kinde do not at all weaken the truth touching the nature and power of the light for the defect was not in the light but in the persons not loveing nor obeying the light hence was their condemnation which if they had loved and obeyed it had been their salvation and would have led them up to God the Father and to eternall life The light and law in the first man what ever it was to him before he transgressed how lovely and delightfull soever it was to him then yet after his fall his heart did meditate terror the light and sight of the law was not desirable it was not to be loved but feared it wrought wrath in him I was affraid and hid my selfe did it require obedience after the fall so as to lead up to God for its worke was to poure forth contempt upon the transgressor to execute the just equall and righteous though severe sentence of death haveing no other thing in commission from the law-giver but death to the transgressor In the day thou eatest thereof thou shalt surely dye This decree was peremptory and without condition and the law could propound no dispensation upon terms of loveing or obeying it to encourage the Creature to face about much lesse to lead him up to God and this was the condition of the first man till the seed of the woman Gen. 3.15 As the Serpent was lift up upon the pole of the promise to destroy the destroyer and become a door at which man through faith should enter According to that word I am the doore by me if any man enter he shall be saved John 10.9 Nor was this Adams condition only but it is the state and condition of every man to whom the light and law doth discover sin and slayes the sinner leaves him so till the Lord Jesus the quickning or live-making Spirit doth become a principle of life and light
was the sin found out and the sinner driven out by the first measure of light viz. the law But the Saviour of the sinner from sin and death was not revealed by this first measure of light The sinne was discovered but the sinner was not thereby recovered Till the Lord holds forth the Scepter of grace in the promised seed of the woman Gen. 3.15 who was to be received as the way to the father the door by which entrance was to be made the gift in whom was exhibited eternal life Redemption from sin and wrath a proper object of faith while yet he was but in promise so was he received and so beleeved on by all the children of faith under the first Covenant Heb. 11.13 39. and the contrary with those who mingled not the Gospel with faith and so fell short of the rest and could not enter because of unbeleef Heb. 3.19 Heb. 4.2 notwithstanding the measure of light which discovers sinne and iniquity So then the first measure and degree of light which discovers sin and iniquity is the Law of God written in every mans heart but it is not Christ the light the door the way the gift for Christ is not the law but the Law-giver Christ is the end of the law not only in the commonly received sense the end of all figures types and shadows the substance in which they all center But he is so the end of the Law that he finishes and perfects what the Law could not finish nor perfect He takes up the work where the Law leaves it The Law may say O my God! I have shewed them thy wayes I have been a light and a lanthorn unto them I have kept back nothing that thou gavest me in command to shew unto them and to require of them But they like men have transgressed and have started aside like a broken bow and are become guilty and filthy Woe unto them Woe unto them they are polluted my Commission is to curse them from mount Ebal and they shall be cursed Cursed be Every one that abides not in Every thing written in the law to do it in some thing or other every one hath transgressed every mouth is stopped and every one become guilty before God God hath concluded all under sin saying there is none righteous no not one Rom. 3.10 19. they are all transgressors I cannot redeem them I cannot bring them to God But Christ takes up the matter where the law leaves it and becomes the end of the law for righteousness to every one beleeving saying to this end was I born and for this cause came I into the world to bear witness unto the truth giving the Valley of Achor for a door of hope perfecting and finishing the work which the law had been labouring to effect but could not For that which the Law could not do he did being not ashamed to call them Brethren whom the law had left under the sentence of the curse and that he might bring many sonns unto glory himself the captain of their salvation was made perfect through sufferings delivering them from the fear of death who all their life time were subject unto bondage standing upon Gerizim the mount of blessing in opposition to that mount Ebal where the law had left them making triumph and open shew in behalf of the seed saying Behold I and the children God hath given me all that the father hath given me shall come unto me They are blessed and they shall be blessed though righteousness could not come by the law for if it could then had my death been in vain yet to the beleeving to every one that beleeveth I am the end of the law for righteousness being made so of God to and for them that the righteousness of the law may be fulfilled in them and they be made the righteousness of God in me Though the first measure of light viz. the law written on the heart of the natural man be not Christ the way the door the gift the light yet it is such a measure and degree of light common to all men as to the direction whereof they are to give obedience and in the doing whereof they enjoy much peace and many persons in many things done in obedience thereto have whereof to glory but not before God for their peace is seated in their understanding while they think they do God good service but Gods thoughts are not as mans neither is their peace the peace of God which passeth all understanding which guards the heart and mind through Christ Jesus Nevertheless it is a good thing and hath a measure of blessing annexed to it for a person to be obedient to the law in the measure of the knowledg whereof he hath attained according to that testimony Happy is that man whose conscience condemns not himself in that thing which he allowes but doth exercise himself to keep a good conscience toward God and toward man But when he hath done all he can there is this one thing lacking to sell all he hath to resign up all to Christ Jesus and leave it at his foot that when he hath done all he reckon himself an unprofitable servant and to have done nothing in all that 's done to sel it all and give it all up in sacrifice to God this is more than whole burnt offerings and more than is attainable under the dispensation of the first measure of light and obedience thereunto for if so then righteousness were attainable by obedience to the law contrary to that testimony If there had been a law given which could have given life verily righteousness should have come by the law and if righteousness could have come by the law then had Christ died in vain But God hath concluded all under sin that he might have mercy on them that beleeve to cut off boasting and glorying in the flesh that he which gloryeth might glory in the Lord who hath said It is not in him that willeth nor in him that runneth but in God that sheweth mercy who testifieth That not by workes of righteousness which we have done but of his mercy he saveth his saved ones Leaving no room for glorying or boasting to him that worketh nor colour of confidence to him that is in the disobedience to the first measure of light for even he which despised Moses law died without mercy such will be the portion of every one who is willingly ignorant and disobedient to what is made known to him by the law that 's in him Yet to call this which discovers sin in man Christ the light the gift the door the way is to take the Gardener for Christ as Mary did mistake Christ for the Gardener The good way then is not to confound the several dispensations of God not to advance the son of the bond woman into the room and place of the son of the free woman not to preferre the servant into the place of the Heir but to consider every
but in power and is therein quick and powerful and mighty c. There 's no fleshly weakness in the pure and holy law of God it would and could convey life if man could fulfill it to a title if not then it must kill this is it whereunto it hath received its anointing and beyond which it must not pass and therefore the weakness is mans and lies properly at his door Yet forasmuch as it conveys not strength where it requires duty nor is founded upon any such promises as may be ground of hope in case of failing or non-performance of every title therefore it is found fault with and counted weak in that respect and through the appearance of a greater grace way is made for the bringing in a better hope a better Covenant stablished upon better promises as before This new and better Covenant is Jesus Christ in whom all the promises center as being the Yea and the Amen thereof 2 Cor. 1.20 and so he is called Isa 42.6 and 49.8 I will give thee for a Covenant of the people to establish the Earth agreeing with that in Psalm 75.3 The earth and all the inhabitants thereof are dissolved I bear up the Pillars thereof This Covenant consisting of these better promises is not yea and nay but in him they are yea 2 Cor. 1.19 ratified and confirmed by bloud yea by his own bloud in opposition to the bloud of Bulls and Goats by which the first was confirmed Heb. 9.18 19. but this by the eternal Spirit Heb. 9.14 in order to eternal salvation was confirmed by the bloud of the everlasting Covenant Heb. 13.20 By all which as by very much more which might be instanced in infinitely transcends the former Especially if it be considered that he who confirms the Covenant by his own bloud rendring it thereby eternal and everlasting becomes also the Mediatour of this Covenant even of this better Covenant Heb. 8.6 Not only confirming ratifying making and well-ordering it in all things and sure as touching the promises themselves which are in him Yea and Amen as he was the Sacrifice and Propitiation but by becoming the Mediatour thereof to apply it to all the seed Rom. 4.16 working in them the conditions and qualifications which are requisite for the enjoying the good things which are contained therein 2 Sam. 23.5 If Repentance be a condition of this Covenant and required of the subjects thereof as indeed it is it shall be given them by the hand of this Mediatour Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and remission of sins If Faith be required as certainly it is the same hand conveyes it who is the Authour and the Finisher thereof Heb. 12.2 Phil. 1.29 If any other branch of obedience be requisite it is also undertaken for in this Covenant where it is said I will write my Laws in their hearts and lest when they are written there they should not be heeded nor followed it is further undertaken for that the spirit shall cause the subjects of this Covenant not only to remember the things which are required but shall cause them to walk therein Ezek. 36.27 Jer. 32.40 By leading them by exciting them by quickning strengthening confirming establishing guiding directing and assisting them keeping the feet of his Saints 1 Sam. 2.9 from stumbling sliding and falling in order to all which they are taught to pray daily against being led into temptation and then are promised also to be delivered out of it by him who himselfe also was tempted that he might succour them which are tempted And to the intent that they may not be misguided by their own spirit or any false spirit the Lord Jesus foreseeing there would be many false Christs false Apostles false Prophets false Spirits he committed his mind to writing to the intent also that in other ages Esay 8.19 20. thence forth they might try the spirits the Christs the Prophets the Apostles which pretend to come in his Name 1 Joh. 4.1 Rev. 2.2 Joh. 20.31 2 Joh. 10. As also therein much amplifying and enlarging their direction in point of obedience expressing and declaring more particularly that law of the new Covenant which is written in their heart more generally explaining and expounding his mind and will not only touching the matter but manner of their Obedience hereby ordering and guiding the steps of his Servants that their footsteps slide not Psal 119.9 105. Psal 17.4 5. This bespeaks the Condition of the new-Covenant and consequently the law of faith to be infinitely transcending the old-Covenant or law of works by how much this is more excellent than the former by so much also must of necessity the light be by which it is discerned as that intiles it self to Jesus who is the Covenant and Mediator of the Covenant so must the light also be referred to him who is therefore so frequently in the Scripture called the Light Esa 42.6 A Light of the Gentiles as well as the Covenant of the People Act. 13.47 I have set thee to be a Light to the Gentiles that thou shouldest be for Salvation unto the ends of the earth Christ is this Light in whose face the glory of God is to be seen according to that in the 2 Cor. 4.6 God shining into the heart the Light of the Knowledge of his glory in the face of Jesus Christ who as Mediator or one standing between 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Jesus and Gal. 3.19 20. declares and makes forth that bosome-love of the Father which was from everlasting which no man could ever see by the light of his Candle 1 Cor. 2.9 10 11 14. The light of the Father is not to be discerned by any other Medium but as revealed by Christ In thy light shall we see light Psalm 36.9 2 Cor. 4.6 John 1.18 John 14.6 7 9. Nor can any person behold the light of the Father in Christ but by the Spirit of Christ John 14.26 and 16.13 14 15. and 1 Cor. 2.10 Nor can any person behold the light of the Father through Christ in the Spirit otherwise than by faith Heb. 11.1 6. John 17.7 8. John 8.56 Eph. 3.12 Rom. 5.2 so Abraham saw as Moses also did him who is invisible Heb. 11.27 The Spirit emptying the creature of all other mediums and producing this fruit of its own that is faith Gal. 5.22 by which it can look on Jesus and by him on the Father as they of old from the foot of the mercy-seat might behold him who was above the mercy-seat sitting between the wings of the cherubims Exod. 25. from the 17. to the 22. so that the light by which the regenerate or renewed man or the man in Christ comes to see the wonderful things of this law of faith or new Covenant and the mind of God therein is Christ Jesus himself who is both the Covenant and the light
thereof who by the Spirit of Wisdome and Revelation in the knowledge of him opens the eyes of the understanding Ephes 1.17 and through the washing of Regeneration and renewing of the holy Spirit Tit. 3.5 abundantly and richly saves them making them to become one Spirit with himself 1 Cor. 6.17 In whom they in their degree and measure behold with open face as in a glass the Glory of the Lord and are changed into the same image from glory to glory as by the Spirit of the Lord or by the Lord the Spirit 2 Cor. 3.17 18. I say in measure according to the proportion he bears in the stature of Christ Eph. 4.13 Thus the Regenerate man doth come to see by the light of the Spirit of the Lord by which he is illuminated that glory of the Lord shining forth of darkness through the face of Christ Jesus which all the candles nor torches of mans spirit in the world could never have discovered nor given him the true and distinct knowledge of whatever hints he otherwise might have had touching a possibility of Remission and Salvation probably and conjecturally from the series of Gods Goodness Patience and forbearance or from the general sound of the Gospel and the glad tidings held forth therein which infinitely transcends the former yet this also whilest it is taken in by the light of a mans spirit though that be the candle of the Lord as hath often been minded it cannot amount to a discovery or right and true discerning of the things of the Spirit of God as contained in and under the new Covenant or law of faith but the Testimony of that Scripture stands as a wall of brass between his candle and it which saith The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned or judged of 1 Cor. 2.14 The reason is because although the candle-light of mans spirit was suited and fitly qualified by the Lord to lead him thorough the first Dispensation that is of works as that which had received its anointing thereunto and adapted to the administration that then was for he was made upright yet when that administration was to cease and to be done away 2 Cor. 3.7 11. and another to be brought in the place and stead thereof wherein all things were to become new a new creation and new creatures 2 Cor. 5.17 governed by a new Covenant or law Heb. 8.6 7 8 9 10 13. and Heb. 10.24 It was necessary that the subjects hereof should be endued with new principles and particularly with a new heart and a new spirit also with another eye and light than which did accompany the former administration for in that former there was light enough in mans own spirit to see to work by as a man may do in the night by a candle but in this there must be to walk by broad day-light Sun-light that they which are made light in the Lord may walk in the light of the Lord Ephes 5.8 Isa 2.5 and that those which are born of the spirit and made alive thereby may also walk in the spirit by which they were quickned and made to live Gal. 5.16 18 25. For which purpose the Covenant now spoken of undertakes not only to new-creature the man in Christ 2 Cor. 5.17 giving him a new heart and a new spirit that is renewing him in the spirit of his mind Eph. 4.23 but also God superadds of his abundant grace in the same Covenant his own Spirit which shall cause the renewed spirit to be improved aright which may appear as to the praise and glory of God that gives it so to the infinite and unutterable consolation of the sons and daughters of God to whom it is given as appears in those precious promises and breasts of consolations whereby the new Covenant is unbosomed particularly Ezekiel 36. 26 27. where besides that the new heart and the new spirit are promised in the twenty six verse it s added And I will put my spirit within you Q. But what to do A. It shall cause you to walk in my waies it shall be both light to shew you how to walk and life to enable you it shall cause you to walk c. Neither of which could be effected by the candle-light so often mentioned before therefore was it of absolute necessity in this case that as there was to be another Law or Covenant divers from the former called a new Covenant in comparison of the old So there must of necessity be another light to accompany it diverse from the former that is as then mans spirit so now the Spirit of the Lord not onely to enlighten but to enliven as to direct and guide so likewise to enable to perform that is to work in us to will and to do of his own good pleasure Phil. 2.23 Object Although it may not be denyed but that the Covenant and tearms thereof are much different from what they were under the Legal administration and that the Mediatour of the new Covenant doth far excel him that executed that Ministery under the old and that the light and glory of the latter doth far surpass that of the former Yet this doth not put out the Candle of the Lord in any man nor render it unnecessary or useless but rather improves it by clearing up its object from the obscurity that it lay under by reason of the veils and shadows which are now done away in Christ whereby the Candle of the Lord burns much brighter and is enabled to all intents and purposes to make discovery of whatsoever is revealed in the Gospel whatsoever is pretended unto as a means of discovery other than this viz. the spirit of a man that is the reason and understanding of a man is unnecessary uncertain and dangerous Answ Though this Objection hath a great appearance of seeming strength and bids defiance to all that hath been spoken hitherto touching the light of the Spirit of God in the new creature calling it unnecessary uncertain and dangerous Yet a few smooth stones taken out of the Brook of the holy Scripture directed by the Lord of the Battle though slung out by a weak despised and contemptible Instrument may stagger and disarm this Objection how disdainfully and Goliah-like soever it utters its self threatning to give the flesh of all that hath been said touching this matter to the fowls of the air and beasts of the field It hath been often said touching the Candle of the Lord in man that it 's a great and a goodly Light and to what hath been spoken this may further be added that it may be said of it as was said of that Champion 1 Sam. 17.4 c. It hath an helmet of brass on its head and is armed with a coat of male weighing five thousand shekels of brass besides its staffe its spear and shield Incomparable in all these and can speak